The evidence that Jesus has a definite social plan is cumulative and convincing. From the beginning of his public appearance his thought and activities were shaped by it. It is the background of that dramatic story of the temptation, which comes straight from the lips of Jesus himself. Though its language is highly figurative, the story throws a flood of light upon Jesus' purpose. The first temptation suggests the vigor with which he rejected the natural inclination to yield to the instinctive desire for ease and self-indulgence and to use his divine powers for his own happiness rather than that of society. The second and third temptations deal with the methods to be used in carrying out his far-flung social programme. Should he use sensational devices and by some miraculous act, such as throwing himself down from the temple heights, gratify the popular demand for divine credentials? Or should he realize his plan by compromise? The breadth of his social outlook is clearly disclosed by this third temptation; from the first his plan included "all the kingdoms of the world and their glory." The tempting thought came to him that these could easily be brought under his benign sway, if he would but set aside his lofty ideals, if he would but be silent regarding the crimes of the ruling powers, if he would but give up his exalted conception of the rule of God and fulfil the current national expectations that were beating strong in the hearts of the multitudes that thronged about him. As the event proved, they were eager to hail him as the popular Messiah. His temptation to bow down to Satan is vividly illustrated in the dramatic scene where Peter professes his faith in Jesus as the Messiah, and then tries to dissuade him from going up into Jerusalem to face shame and probable death. "Away with you, Satan," is Jesus' vehement exclamation, "for you are thinking the thoughts of man, not of God!" This striking incident makes it very clear that in the mind of Jesus there was a definite, practical plan, far different from that which obsessed his race and in the end lured them on to their ruin in the tragic years of 69 and 70. So eager was he to see its early adoption, not only by his race but by all nations, that short cuts and even compromises were to him very real temptations. But his social plan was so clearly defined that the specious doctrine that the end justifies the means could not swerve him. He had no desire to build a social structure that would rise and fall like the thousands that have been reared before and since--what Henry Adams describes as "the perpetual building up of an authority by force and the perpetual appeal to force to overthrow it."